When China's ancient ancestors paid attention to the "wind", it is difficult to trace the specific "starting point", but it must be very early.
"Zhuangzi. The Theory of QiWu Yun: "A large piece of breath, its name is called the wind." ”
"Big chunks" are "big pieces" of the earth. Nan Guo Ziqi (qi), a Chu person in the "Theory of Qi Things", believes that "wind" is the "qi" exhaled by the earth.
Zhou Yi. "Sunda is wood, for the wind." It is also known: "The positioning of heaven and earth, the ventilation of the mountains, the thinness of thunder and wind, the fire and water do not shoot each other (disgust), and the gossip is wrong." ”
Therefore, the Spring and Autumn YuanFeng Bud Cloud: "Yin and yang are angry and the wind is." ”
This means that the "wind" is formed by the combination of yin and yang of heaven and earth.
The above can be seen as the ancients' understanding of "wind" from a natural point of view.
In fact, from the very beginning, in the eyes and hearts of the ancients, the "wind" had a mysterious color.
Qu Yuan's "Departure from Sorrow" Yun: "Former Wangshu makes pioneer Xi, and later Fei Lian makes Ben genus." Han Wangyi's "Note": "Fei Lian, Feng Bo Ye." ”
Sima Xiang is like the "Great Endowment" Yiyun: "Summoning the screen to curse the wind and punish the rain master." ”
"Fei Lian" or "Wind Bo" is the god who rules over the "wind".
This practice of making the "wind" a "god" and sacrificing it is an extremely ancient tradition.
In the oracle bones, there are "four gods" and "four wind gods" subordinate to the "four parties" - the eastern "association"; the southern "micro"; the western "Yi"; and the northern "service".
In the "Great Wilderness East Classic", "Great Wilderness South Classic", and "Great Wilderness West Classic" of the Classic of Mountains and Seas, the name of the "Four Wind God" contained in the Classic of Mountains and Seas is different from the oracle bone bu ci, but it confirms the ancient ancestors' cognition of the "wind god".
The researchers pointed out that the "Eastern God" in the Bu Ci is the main spring equinox, "Yi Xun Point"; the "Western God" is the main autumn equinox, "Yi Xun Ping", "all refer to the equal equinox of day and night". "Southern God" is the main summer solstice, "yixun long"; "northern god" is the main winter solstice, "yixun short", "refers to the summer solstice day long solstice and winter solstice day short solstice, respectively." ”
The "Four Wind Gods" are "the weather of the four qi" - the spring wind god "training and intercourse"; the summer wind god "training rare"; the autumn wind god "training contains sheng"; and the winter wind god "training abundance".
This is the "four qi" system of the ancient ancestors.
The "four seasons" are not "four seasons", but the "standard time system". "Four seasons" is the concept of agricultural cycle, which is formed about later than the "four qi", but at the beginning of the week, the "four seasons" are established on the basis of the "four qi".
Shang Shu. The Yao Dian says: Emperor Yao "is the destiny of Xi, he, Qin Ruohao heaven, the calendar like the sun, the moon and the stars, and the time of honoring people." He also asked Xi Andhe to dispatch "Xi Zhong, Xi Shu, He Zhong, and He Shu" to be in charge of the "Spring Equinox, Summer Solstice, Autumn Equinox, and Winter Solstice", with three hundred and sixty-six days as a cycle cycle, as the "length of the solar calendar", and to match it with twelve "Lunar Calendars", and to adjust the correspondence between the "Four Qi" and the calendar months through the leap month to correctly adjust the correspondence between the "Four Qi" and the calendar months, thus establishing the calendar.
This record is consistent with the meaning of "four gods" and "four wind gods" in the oracle bone.
Di Yao, in the Yao Dian is the embodiment of the "Heavenly Emperor". The "Heavenly Emperor" is also known as "Taiyi". "羲、和", i.e. "伏羲" and "Nüwa", are "yin and yang gods". "Xi Zhong, Xi Shu, He Zhong, and He Shu" are the four gods in charge of "division", and in the Warring States Chu Shu Book, they evolved into the "four sons" of Fu Xi and Nüwa, and had "creation merits".
It can be seen that the deeper understanding of "wind" by the ancient ancestors is closely related to the "visual time teaching" and agricultural production practice activities. Although this perception, based on the primitive "nature worship" of early human beings, is inevitably closely integrated with the "worship of gods". At the same time, it is also the embodiment of China's oldest philosophy of "yin and yang changeable circle".
"Shuowen" Yun: "Wind, eight winds also." The Oriental Ming Shu Wind. The southeast is known as the Qingming Wind. The southern scenery is known as the wind. Cool southwest breeze. The West is known as the Wind of The Wind. The northwest is not windy. The north is full of light and wind. The northeast is known as the melting wind. ”
The "Eight Winds" are four more than the "Four Winds" mentioned above.
This is also related to the expansion of the ancient people's cognition of the "space-time unified system" in the process of visual time teaching.
The "two ropes" and "亜" glyphs on the artifacts excavated at the Bengbu Shuangdun site in Anhui Province
Artifacts excavated from the Shuangdun site in Bengbu, Anhui Province, 7,000 years ago prove that the ancestors had already determined the "meridian" and "卯酉線" through the visual timing at that time, which is the four directions of "due north, due south, due east and due west", which the ancients called "four squares", which were represented by "two ropes" and "+".
Then, the ancients widened the two lines in the "+" of the "two ropes" in equal proportions, and obtained the "亜" character graphic. This is already common in the pottery carvings of the Shuangdun site. Of course, this is still achieved by the ancestors relying on the observation of the "shadow of the sun" by the observation of the time of visualization.
The figure of the word "亜" indicates that the original cognition of the "four sides" has been extended to the "eight parties", and the ancients called the new cognition of "northeast, southeast, southwest, and northwest" as "four hooks" or "four dimensions".
"Eight Winds", associated with the above "Eight Directions".
Du Pre's "Collective Interpretation" said: "Eight winds, the winds of the eight directions." ”
The "Wind of the Eight Directions" is also associated with the "solar terms".
Zheng Xuan's Book of Rites. Le Ji Note: "The eight winds follow the law, and should be festivald to also." ”
"Eight festivals" refers to "spring, spring equinox, summer solstice, autumn, autumn equinox, winter, winter solstice", that is, the ancients called "divided to open and close".
The "eight winds" are the "winds" of these "eight knots." This definition enabled the ancients to push the precision of the "space-time unified system" to a new height and laid a theoretical foundation for "phenological meteorology".
"Interpretation. Shi Tian" Yun: "Wind, fan (fan) also." Its air is boggy and the animals are also. ”
Zheng Xuan's "Tong Gua Test" recorded in detail the phenological characteristics of the "Eight Festivals" and "Eight Winds". For example, "Winter Solstice, Guangmo Wind Solstice, Lan, Shoot Dry Life, Chyme Angle Solution, And Dan Bu Ming (Four Groups of Things Qi) to Zhi Zhi Ying Ye). Spring, rain falls, strip wind solstice, pheasant (gou), chicken milk, ice thaw, willow tree (descending, lower also). ...", space limitations, I will not quote at all.
The "eight knots" laid the basic framework for the final completion of the "twenty-four solar terms". "Eight Winds" established an observation node for the "Seventy-Two Weather".
We must praise the high "ability to integrate" of China's ancient ancestors.
The ancients confirmed the "Eight Directions" and thus established the "Bagua"; combined the "Eight Directions" with the "Wind" and recognized the "Eight Winds"; and through the principle of "Law Pipe Blowing Ash", the concept of "Eight Tones" was derived, so that "Bagua" was associated with "Yin and Yang", "Direction", "Wind Weather" and "Musical Tone".
Wei Zhao's Chinese. Zhou Yu Notes" details the relationship between "Eight Winds", "Eight Tones", "Bagua" and "Eight Directions".
Qiyun: "True west, for gold, for the wind." Northwest is dry, for stone, for not zhou (wind). True north of Kan, for leather, for Guangmo (wind). Tohoku is known as Gong, which is pao and wind melting. Zhengdong Yue Zhen, for bamboo, for Ming Shu (wind). The southeast is known as Sundanese, which is wood and qingming (wind). Just south, it is silk, and it is jingfeng. Southwest Yue Kun, for tiles, for cool breezes. ”
"Le Wei" tells this matter from the perspective of "eight verses" and "musical instruments". Qiyun: "Kan Lord Winter Solstice, Happy Use Pipe." Gong Lord Li Chun, Happy To Use. Shake the lord of the spring equinox, music with drums. Sunda Lord Li Xia, Happy Sheng. Away from the Lord's summer solstice, music with strings. Kun Lord Li Qiu, happy to use the chime. Exchange the lord's autumn equinox, happy to use the clock. Dry lord li dong, happy to use 柷 (zhu) wu. ”
As mentioned earlier, Zheng Xuan once said: "The eight winds follow the law, and the festival should be to the same." ”
Kong Yingda's "Collective Solution" also knows: "Eight winds, the winds of the eight directions." The law is also the law of December. The music is like the eight winds, and its pleasure is so great that the eight winds and the December law should come to the eight festivals."
Because the ancients regarded "wind" as important, "wind" was widely used and became the basic concept of all aspects in ancient times.
"Wind" is "surname". According to ancient legends, the Fuxi clan and the Nüwa clan are all surnamed "wind". In the Spring and Autumn Period, the four kingdoms of Ren, Su, Suju, and Zhao were all surnamed "Feng".
Preface to the Poem: "Wind, wind, teaching." The wind moves, and the teaching turns. "Weathering" refers to customs and indoctrination." Wind teaching" also means the same.
"Preface to the Poem": "The upper is weathered down, and the lower is pierced by the wind." Zheng "Notes": "Weathering and wind stinging are all metaphors, and they are not rebuked." "Wind sting" was later known as "irony."
Chinese. Zhou Yushang: "It is Riye, the master of the sword, the sound official to (the province) terroir." "Note: Terroir, to the rhythm of the province of the soil wind, the wind and the earthy qi nourish also." "Terroir" refers to customs and geographical environment.
"Fengya" originally referred to the "national style" and "daya and small elegance" in the "poems", and was later extended to "article indoctrination" and "elegant manners".
"Wind flow" originally referred to "indoctrination and popularity" and "customs and indoctrination", and later extended to "legacy wind" and "wind charm" and "style".
"Wind and Turmoil" was originally a combination of poetry and Chu Ci, and later extended to refer to poetry in general, and then extended to "handsome" and "beautiful".
"Wind and evil" is what Chinese medicine calls "the long of a hundred diseases", ranking first among the "six adulterers".
In the oracle bone, "wind" is the same as "phoenix".
Guo Moruo said that in the bu ci, "feng" is the "phoenix god", and the Yin people regard it as the "messenger of the Heavenly Emperor"; "feng" is borrowed as "wind", and the emperor orders him to stop, and it is the Yin people who use "phoenix" as the "wind god".
Judging from the accounts of "Zuo Zhuan", "Xunzi", Du Pre's "Ji Xie", Kong Yingda's "Justice", "Hetu Di Tongji" and so on, the ancients' cognition of "wind" included the text of the milk, which is indeed closely related to "phoenix".
Guo Moruo's argument should be credible.